In the section, Why did St. Francis Founded His Order, Dominic Devas O.F.M. Writes, "There were the hermit monks giving themselves up continuously to divine contemplation, and then there were the secular clergy, the parish priests, who, having care of souls, are bound, in virtue of their office, to work with all vigilance for the salvation of souls. Nowhere, however, did he find an order embracing simultaneously these three ends, and consequently, under the impulse of the Holy Ghost, he wrote a new Rule and founded a new Order, the members of which, by professing the evangelical counsels, obedience that is, and chastity and poverty, were to walk in the footsteps of Christ, by preaching and hearing confessions were to labour usefully for the salvation of souls, and in the highest poverty and consequent liberty of spirit were to lay hold of the purest divine contemplation."St. Thomas Aquinas quotes St. Augustine in the Summa Theologica, "hence Augustine says that 'the contemplation of God is promised us as being the goal of all our actions and the everlasting perfection of our joys.' This contemplation will be perfect in the life to come, when we shall see God face to face, wherefore it will make us perfectly happy."In the section, The Six Wings of the Seraphim, St. Bonaventure compares each superior to a Seraphim. St. Bonaventure names a virtue per wing the Seraphim possess. Every ruler is suppose to possess each of these virtues to ruler properly over their subjects. 1) Zeal for Justice 2) Devotedness 3) Patience 4) Exemplary Life 5) Circumspect Discretion 6) Devotion to the things of GodBefore St. Bonavanture explains the virtues of each wing, he first points out the necessity of having superiors/rulers. "One sees many,"says St. Bernard, "who live quietly under the rule of another, but who, if the restraining influence is removed, become restless at once and fall foul of everything. Again, there are others who live peaceably, in the main, with everyone, hardly seeming to need a superior at all, yet quite unfit to be superiors themselves. They are content with being just ordinarily good, according to such measure of grace as God has meted out to them; they live sociably with the Brethren and get on well with them, but, once placed over them, are seen to be not only quite useless but positively incompetent and bad. Better, therefore, than these two classes are such as know how to be superiors" (cf. Sermon Twenty-three on the Canticle of Canticles, n. 8). Hence Moses teaches us that not just anybody may be appointed to rule the rest, but rather able and fit men, chosen out of all the people, who may judge the people at all times (Exodus 18:22). For he who undertakes the office of leading others on to "holiness must first himself have learned, by constant exercise, the discipline of a holy life, and, by repeated practice, made a habit of it. Thus do we read of our Lord that first of all He practised what later He was to teach: "Jesus began to do and to teach" (Acts 1:1).